وَهوَAnd it isأَنthatالشَّيْءُthe thingالمُرَكَّبُcompositeإِذاifزَالَdisappearsبَعْضُsomeأَجْزَائِهِof its partsلَزِمَit necessitatesزَوَالَهُits disappearanceكُلَّهُallلَكِنَbutهُوَheلَمْdid notيَذْكُرْmentionإِلَّاexceptظَاهِرَthe apparentشُبْهَتِهِمْtheir doubt
And it is that the composite thing, if some of its parts disappear, necessitates its complete disappearance, but he did not mention except the apparent part of their doubt.
وَالجَوَابُAnd the answerعَمَّto whatذَكَرُوهُthey mentionedهُوَisسَهْلٌeasyفَإِنَّهُfor itيُسَلِّمُit concedesلَهُto himأَنَّthatالْهَيْئَةَthe socialالْاجْتِمَاعِيَّةَstructureلَمْdid notتَبْقَremainمُجْتَمِعَةًtogetherكَمَاasكَانَتْit wasلَكِنْbutلَاnotيَلْزَمُit necessitatesمِنْfromزَوَالِthe disappearanceبَعْضِهَاof some of itزَوَالٌthe disappearanceسَائِرِallالْأَجْزَاءِthe parts
And the answer to what they mentioned is easy, for it concedes to him that the social structure did not remain together as it was, but it does not necessitate the disappearance of some parts causing the disappearance of all the parts.
وَالشَّافِعِيُّAnd Al-Shafi'iمَعَwithالصَّحَابَةِthe companionsوَالتَّابِعِينَand the followersوَسَائِرِand allالسَّلَفِthe predecessorsيَقُولُونَsayإِنَّthatالذَّنْبَthe sinيَقْدَحُimpairsفِيinكَمَالِthe completenessالإِيمَانِof faithوَلِهَذَاAnd for this reasonنَفَىthe legislator deniedالشَّارِعُthe lawgiverالإِيمَانَfaithعَنْfromهَؤُلَاءِtheseفَذَلِكَSo thatالْمَجْمُوعُthe wholeالإِيمَانِfaithلَمْdid notيَبْقَremainمَجْمُوعًاas a wholeمَعَwithالذُّنُوبِsins
And Al-Shafi'i with the companions and the followers, and all the predecessors say that sin impairs the completeness of faith, and for this reason the legislator denied faith from these, so the whole of faith did not remain as a whole with sins.
لَكِنَّButيَقُولُونَthey sayبَقِيَremainedبَعْضُهُsome of itإِمَّاeitherأَصْلُهُits originإِمَّاorأَكْثَرُهُits majorityإِمَّاorغَيْرُdifferentذَلِكَthatفَيَعُودُit can returnالْكَلَامُthe discourseإِلَىtoأَنَّهُthat itيَذْهَبُgoes awayبَعْضُهُsome of it
But they say that some of it remained, either its origin, or its majority, or something else, so the discourse returns to the fact that some of it goes away while some remains.
وَلِهَذَاAnd for this reasonكَانَتْit wasالْمُرْجِئَةُthe Murji'ahتَنْفِرُshy awayمِنْfromلَفْظِthe termالنَّقْصِdeficiencyأَعْظَمَmore thanنَفُورَهَاtheir aversionمِنْfromلَفْظِthe termالْزِّيَادَةِincreaseلِأَنَّهُbecause itإِذَاifنَقَصَit is diminishedلَزِمَit necessitatesذَهَابَهُits entiretyكُلَّهُallعِندَهُمْfor themإِنْifكَانَit wasمُتَبَاعِضًاpartiallyمُتَعَدِّدًاmultipleعِندَaccording toمَنْwhoيَقُولُsaysبِذَلِكَthatوَهُمْand theyالْخَوَارِجُthe Kharijitesوَالْمُعْتَزِلَةُand the Mu'tazilites
And for this reason, the Murji'ah shy away from the term deficiency more than their aversion to the term increase, because if it is diminished, it necessitates its complete demise for them if it was partially multiple according to those who say that, and they are the Kharijites and the Mu'tazilites.
وَأَمَّاAnd as forالْجَهْمِيَّةُthe Jahmitesفَهُوَit isواحِدٌoneعِندَهُمْfor themلَاnotيَقْبَلُacceptالتَّعَدُّدَthe multiplicityفَيُثْبِتُونَso they assertواحِدًاoneلَاwithoutحَقيقةًrealityلَهُto itكَمَاasقَالُواthey saidمِثْلَlikeذَلِكَthatفِيinوَحْدَانِيَّةِthe onenessالرَّبِّof the Lordوَحْدَانِيَّةِand the onenessصِفَاتِهِof His attributesعِندَaccording toمَنْthose whoأَثْبَتَهَاaffirmed itمِنْهُمْamong them
And as for the Jahmites, it is one for them, not accepting of multiplicity, so they assert one without any reality to it, as they said similarly regarding the oneness of the Lord and the oneness of His attributes according to those who affirmed them.
وَمِنَAnd fromالْعَجَبِthe wonderأَنَّthatالأَصْلَthe originالَّذِيthat whichأَوْقَعَهُمْled themفِيintoهَذَاthisاعْتِقَادِهِمْbeliefأَنَّهُthat itلَاdoes notيَجْتَمِعُconcurفِيinالْإِنْسَانِthe humanبَعْضُsomeالإِيمَانِfaithوَبَعْضٍand someالْكُفْرِdisbeliefأوorمَاwhatهُوَisإِيمَانٌfaithوَمَاand whatهُوَisكُفْرٌdisbeliefوَاعْتَقَدُواand they believedأَنَّthatهَذَاthisمُتَّفِقٌagreedعَلَيْهِuponبَيْنَamongالْمُسْلِمِينَthe Muslims
And from the wonder is that the origin that led them into this belief is that they do not think that some faith and some disbelief can concur in the human or what is faith and what is disbelief, and they believed that this is agreed upon among Muslims.
كَمَاAsذُكِرَmentionedذَلِكَthatأَبُوAbuالْحَسَنِal-Hasanوَغَيْرُهُand othersفَلِأَجْلِSo for the sake ofاعْتِقَادِهِمْtheir beliefهَذَاthisالإِجْمَاعُconsensusوَقَعُواthey fellفِيintoمَاwhatهُوَisمُخَالِفٌopposedلِلِإِجْمَاعِto the consensusالْحَقِيقِيِّtrueإِجْمَاعِconsensusالسَّلَفِof the predecessorsالَّذِيthat whichذُكِرَwas mentionedغَيْرَby othersواحِدٌoneمِنَofالأَئِمَّةِthe scholarsبَلْratherوَصَرَّحَand statedغَيْرَmore thanواحِدٌoneمِنْهُمْof themبِكُفْرٍthe disbeliefمَنْ قَالَof those who saidبِقَوْلِهby the statementجَهْمٍof Jahmفِيinالإِيمَانِfaith
As Abu al-Hasan and others mentioned, so for the sake of their belief in this consensus, they fell into what opposes the true consensus of the predecessors, which has been mentioned by more than one of the scholars, but rather more than one of them stated the disbelief of those who said by the statement of Jahm regarding faith.
وَلِهَذَاAnd for this reasonنظائرٌthere are analogiesمُتَعَدِّدَةٌmultipleيَقُولُthat sayالْإِنْسَانُthe humanقَوْلًاa statementمُخَالِفًاthat is opposedلِلنَّصِّto the textوَالإِجْمَاعِand the consensusالْقَدِيمِoldحَقيقَةًrealوَيَكُونُand he isمُعْتَقِدًاbelievingأَنَّهُthat heمُتَمَسِّكًاis clingingبِالنَّصِّto the textوَالإِجْمَاعِand the consensusوَهَذَاand thisإِذَاifكَانَتْwasمَبْلَغَthe limitعِلْمَهُof his knowledgeوَاجْتِهَادِهِand his effortفَاللَّهُthen Allahيُثِيبُهُwill reward himعَلَىforمَاwhatأَطَاعَobeyedاللَّهَAllahفِيهِin itمِنْofاجْتِهَادِهِhis effortوَيَغْفِرُand He forgivesلَهُto himمَاwhatعَجَزَhe could notعَنْaboutمَعْرِفَتِهِknowingمِنْofالصَّوَابِthe truthالْبَاطِنِthe inner
And for this reason, there are multiple analogies, that a human makes a statement opposed to the text and the old consensus truly, and believes that he is clinging to the text and the consensus, and if he was at the limit of his knowledge and effort, then Allah will reward him for what he obeyed Allah in his effort and He will forgive him what he could not know of the inner truth.
وَهُمْAnd theyلَمَّاwhenتَوَهَّمُواthey imaginedأَنَّthatالإِيمَانَthe faithالْوَاجِبَnecessaryعَلَىuponجَمِيعِallنَوْعٍtypesواحِدٍoneصَارَbecameبَعْضُهُمْsome of themيَظُنُّthinkأَنَّthatذَلِكَthatالنَّوْعَtypeمِنْofحَيْثُwhereهُوَitلَاnotيَقْبَلُacceptالتَّفَاضُلَdifferentiation
And when they imagined that the necessary faith upon all is one type, some of them began to think that this type, where it is, does not accept differentiation.